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Updated: May 16, 2025
The contrast between the Old and the New is well exemplified in the contrasting lives of Rammohan Roy, Debendranath Tagore, and Keshab Chandra Sen. As an Indian writer says: 'The sweep of the New Dispensation is broader than the Brahmo Samaj. The whole religious world is in the grasp of a great purpose which, in its fresh unfolding of the new age, we call the New Dispensation.
According to Raja Rammohan Roy, writing in 1824, the caste divisions are "as destructive of national union as of social enjoyment." In Modern India, Sir Monier Williams expresses himself similarly. Caste "tends to split up the social fabric into numerous independent communities, and to prevent all national and patriotic combinations."
The founder himself, Raja Rammohan Roy, was indeed more a Christian than anything else, although he wore his brahman thread to the day of his death in order to retain the succession to his property for his son. In London and in Bristol, where he died in 1833, he associated himself with Dr.
This swarthy scholar was deeply imbued with the New Buddhism of Rammohan Roy and, when asked for his opinion of some Romanist practices, he remarked softly, but evasively, "My religion teaches me that if any man do anything sincerely, believing that thereby he is worshipping God, he is worshipping God and his action must be treated with respect, so long as he is not infringing the rights of others."
After attending the Scotch and other Churches in Calcutta, and then the Unitarian Church, Rammohan Roy and his native friends set up a Church of their own, and one name for it among educated natives was simply the Hindu Unitarian Church.
But the general sentiment has been completely changed since the first quarter of the nineteenth century, when the Missionaries and some outstanding Indians like the Bengali reformer Rammohan Roy agitated for the abolition of Suttee, and the Government, convinced, still hesitated to put down a custom so generally approved.
Early travellers in India, like the French traveller Tavernier of the seventeenth century, speak of the Indians without distinction as idolaters, contrasting them with the Mahomedans of India. In the Calcutta Gazette of 1816, Raja Rammohan Roy, the learned opponent of Hindu idolatry, the Erasmus of the new era, is called the discoverer of theism in the sacred books of the Hindus.
For life is not worth living if it is merely an illusion, and the illusion must be dispelled, and the world of the senses renounced. If "father and brother, etc., have no actual entity," said the reformer Raja Rammohan Roy when combating pantheism, "they consequently deserve no real affection, and the sooner we escape from them and leave the world the better."
One and all have received a modern English education, and several of them have made some name by addresses and publications in English. Of Indian reformers, distinguished also as English scholars, may be named with all honour: 1. Rammohan Roy, a great opponent of Suttee and Idolatry, who also dared to make the voyage to England. He died at Bristol in 1833.
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